#i say background background because he IS tied to clark but he's meant to function as a standalone oc so i dont have him like. attached

[kxllerblond]

🧍

NPC MEME / accepting.

Kerian is more of a background-background NPC. He has very minimal correspondence with Clark, even less in person. The two typically exchange information and have a 'scratch my back, I'll scratch yours' arrangement. Kerian will usually deal with the cratures Clark doesn't want to and Clark will supply him with supplies, funds, or immunity to do so.

Clark really prefers to use hunters as tools but he would consider Kerian someone he sees as an actual individual and contact and not just some disposable body to fix his problems with the other supernatural.

Keri is from a pretty old hunting family with a specific and arguably peaceful approach. They aren't fully pacifists but believe in exhausting all other options before turning to the usual hunter approach. They're peacemakers that often get underestimated because of their approach. 40, Libra. He/they. Super chill and happy dude, smiles like the goddamn sun itself. If he wasn't super into motorcycle leather chic, you wouldn't be able to tell he's in such a fucked up occupational field.

[margridarnauds]

greenwitchpinkcrystals replied to your post “It turns out that every time I see “Danu” listed as an “Earth...”

Why

So, first off, let’s get this out of the way: This is not meant to affect ANYONE’S religious or spiritual practices. If you have a relationship with any of the Tuatha dé that doesn’t fit a given analysis, I’m not going to be the one who says “No, that’s wrong.” That’s YOUR relationship and your belief system, and I’m not going to touch that. That is NOT my place. 

What I’m talking about is purely on an academic level, reading the original medieval texts, and I will say that what I’m about to say, while I think it LEANS towards what I believe the academic consensus is, is not holy writ either. I fully admit that, if it came down to assigning myself to EITHER anti-nativist or nativist, I would probably class myself in with the anti-nativists, AKA The Party Poopers of Celtic Studies, as you’re probably going to find out soon.

On a more simplified level, there are three figures from Irish Mythology who I do NOT like discussing simply because they tend to elicit very strong reactions from people when Commonly Accepted Truths are questioned: Bríg, the Morrigan, and Danu. All three of them tend to activate my fight or flight response when they’re brought up (and, most of the time, my option of choice is FLIGHT.) 

Point 1 (AKA “In Which Rachel Rants About 99% Of The Over-Generalizations of the Tuatha dé Into a Given Function”)

 it’s nearly impossible to concretely assign almost ANY of the Tuatha dé to a function. They aren’t really...a PANTHEON like that, if you look at the texts. They’re an ever-shifting cast of figures loosely tied together by a sprawling body of texts, poems, and genealogies who, while they MIGHT have had a pre-Christian past, are being primarily used as literary figures. And it’s nigh impossible to tell where the one begins and the other ends, especially since the  Tuatha dé SHIFT depending on the text (and sometimes even in the same text!) 

One of my favorite examples is Lugh. Generally regarded as one of the best figures of the Tuatha dé, the hero of Cath Maige Tuired, master of all skills. A GOOD GUY, right? Except...in Sons of Tuireann, he brutally manipulates the deaths of three men simply because he decided that he wanted to have his cake and eat it too. And in the Dindsenchas poem Carn Ui Neit, where he kills Bres. And in How the Dagda Got His Magical Staff, where he kills Cermait for sleeping with his wife. And the main text where he’s a Shining Hero, Cath Maige Tuired, is generally accepted by scholars these days (most notably John Carey and Mark Williams) agree that the text primarily comes out of a 9th century context and is meant to be basically a bolster for the literary elite in light of the Viking invasions (the Fomorians come from Lochlann “Land of Lakes,” which can either mean “Norway” or “Norse occupied Scotland” in a medieval Irish context). It’s not that Lugh is NOT a pre-Christian figure, because the figure Lugus with Gaul is...pretty indicative that there’s SOMETHING, but we have no idea WHAT. And, really as far as the Tuatha dé are concerned, there are probably...less than five figures I would SOLIDLY say we have any evidence for worship for and an idea of where they MAY have fit. Give or take one or two depending how I’m feeling on a given day. (Obviously, some people, even on the more skeptical side of things, can be more or less generous than me; I’m just a naturally very suspicious person. The ‘less than ten’ thing should not be taken as any indication of a consensus here.)

Basically, they couldn’t even agree on how these guys were supposed to behave, much less give them a FUNCTION. Their powers, what and who they’re associated with, etc. all is variable, and it’s impossible to tell which figures were genuine pre-Christian figures and which ones were literary figures who were invented to serve the purposes of the time. (Also, there are some figures who are highly associated with the literary elite but who...don’t pop up in any of the folktales that adapt the same stories, which leads me to suspect that their MAIN association was with the literary elite and they didn’t have any real influence out of that. See: Bres. I WANT my special boy to have been a Big Figure who was worshipped and respected, but the evidence, to ME at least, strongly suggests that he was a figure strongly associated with the literary elite who was tacked on as a villain to Cath Maige Tuired.)

So, my tl;dr here is that, really, it’s hard to assign a “mother goddess” or “Fertility goddess” to the Tuatha dé because, simply put, there is no way to assign that kind of specific function to almost ANY of the figures of the Tuatha dé. How they’re depicted really depends more on what the individual scribe wanted to convey rather than consistently associating them with ONE thing, and even in cases like Cormac’s Glossary, which DOES give a FEW of them functions, it’s....shaky at times, as we’re about to deal with. There are figures who ARE mothers, but it’s hard to really say that they’re...THAT associated with it. Generally speaking, the designation seems to be given to female figures in the text mainly because...they couldn’t think of anything else to apply to women? Ditto for “Fertility”. (See: Bríg. There is no reason to assume that Bríg had ANY association with fertility, and yet it’s a claim I see regularly trotted out.)

Point 2 (AKA “Okay, but what about DANU? Who IS said to be ‘Mother of the Gods?’”): 

Even by the usually-shaky standards of Irish Mythological continuity, (D)anand (not Danu in any of the medieval texts) is...strange, as far as her background. Not in a “There are like ten layers of literary stuff lightly sautéed on top of a Pre-Christian background” way, but in a, “Holy Shit, they REALLY created a goddess out of nothing, didn’t they?” way. The tl;dr is that, INITIALLY the Tuatha dé Danann were...the Tuatha dé. Just “Tuatha dé.” Which translates out very, very roughly to “God-Tribe.” Which WORKED but also, unfortunately, was the same term used for the Israelites in the Bible, which caused Confusion understandably. 

And, well. I’m going to let Mark Williams explain the rest, since he’s the man with the PhD (Also, if you have ANY interest in how our current conceptions of the Tuatha dé have been formed, I HIGHLY recommend this book. It’s a VERY solid, accessible book that doesn’t bog itself in academic jargon and instead tries to create something that can be read and enjoyed by anyone, and unlike me, he’s very open as far as the possibilities): 

This tangle indicates two things: first, the origins and developments of the mysterious Donand are not fully recoverable, and secondly the idea that Irish paganism knew a divine matriarch named Danu cannot now be maintained. The compilers of ‘Cormac’s Glossary’ may have been quite correct that there had once been a goddess called Anu or Ana associated with the Paps mountains, since it beggars belief to think that the pre-Christian Irish would not have associated so impressively breasted a landscape with a female deity. On the other hand it is suspicious that so important a figure as the glossary’s ‘mother of the Irish gods’ should go unmentioned in the early sagas, teeming as they are with former gods and goddesses. This raises the possibility that Ana/Anu may have simply been a local Munster figure, less familiar or even unknown elsewhere in Ireland. 

Michael Clarke foes further, and suggests that the lofty description of Anu/Anu in ‘Cormac’s Glossary’ may itself owe more to medieval learning than to pagan religion, and result from a monastic scholar musing learnedly on the goddess Cybele, mother of the classical gods...He also quotes Isidore, Irish scholars’ favourite source for the learning of Mediterranean antiquity, who describes Cybele in striking terms: “They imagine the same one as both Earth and Great Mother...She is called Mother, because she gives birth to many things. Great, because she generates food; Kindly, because she nourishes all living things through her fruits.” 

This, as Clarke notes, is so close to the Irish glossary entry that it is hard to avoid the suspicion that the ‘personality’ of the goddess Ana-’who used to feed the gods well’-has been cooked up in imitation of the classical deity. That Clarke’s analysis may be right is suggested by a distinctive oddity in the ‘Ana’ entry: While traces of the activities of divine beings are constantly detected in the landscape in Irish tradition, nowhere else is a natural feature described as part of a divinity’s body. This is rare even for the better-attested gods of classical tradition, with the signal exception of the great mother-goddesses of the eastern Mediterranean, of whom Cycle, the ‘Mountain Mother’, came to be the most prominent. Ana/Anu is simply not on the same scale or plane of representation as síd beings like Midir or Óengus, and it is telling that the Paps of Ana were imagined (by the early thirteenth century at the latest) as a pair of síd-mounds, the separate and unconnected dwellings of different otherworldly rulers. 

(Ireland’s Immortals, pg. 189-190)

So, just as much as it’s hard to assign a function to MOST of the Tuatha dé, it’s even harder to really....SAY whether Ana actually existed prior to a certain period of time. She definitely wasn’t called “Danu;” that form of her name is never used at that point. 

Was there a figure who was “Mother to the Gods?” I don’t know. Maybe there was! Maybe she was the Great Mother Goddess of the pre-Christian Irish! I’m not going to claim to KNOW one way or another until we invent time machines and I can properly go back in time to shake an answer out of Cormac in person. But it’s impossible to know and the evidence is scant at best, definitely not worthy of the press she gets. I wish I could tell you. I really do, even if the answer was something that I personally wouldn’t like. But then, we wouldn’t have a field, either.